were, as they are now, the mere erratic wanderings of the mind when unrestrained and unchecked by the will. At present no confidence is to be put in dreams.

VER. 18. And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy :

66

n

Chap. xxi. 4, 9, 10. 1 Cor. xii. 10.

And on my servants.-The Hebrew in Joel is, upon the servants." The Septuagint and the Latin Vulgate, however, render it, "on my servants." In Joel, the prophet would seem to be enumerating the different conditions and ranks of society. The influences of the Spirit would be confined to no class; they would descend on old and young, and even on servants and handmaids. So the Chaldee Paraphrase understood it. But the Septuagint and Peter evidently understood it in the sense of servants of God; as the worshippers of God are often called servants in the Scriptures. See Rom. i. 1. It is possible, however, that the Hebrew intended to refer to the servants of God. It is not "upon your servants," &c., as in the former expression, "your sons," &c.; but the form is changed, "upon servants and handmaids." The language therefore, will admit the construction of the Septuagint and of Peter; and it was this variation in the Hebrew which suggested, doubtless, the mention of "my servants,' &c. instead of your servants. And handmaids.-Female servants. The name

is several times given to pious women. (Psa. lxxxvi. 16: cxvi. 16. Luke i. 38-48.) The meaning of this verse does not materially differ from the former. In the times of the gospel, those who were brought under its influence should be remarkably endowed with ability to declare

the will of God.

VER. 19. And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:

I will show wonders.-Literally, "I will give signs,"-dwow repara. The word in the Hebrew, no, mophethim, means properly prodigies; wonderful occurrences; miracles wrought by God or his messengers. (Exod. iv. 21; vii. 3-9; xi. 9. Deut. iv. 34, &c.) It is the common word to denote a miracle, in the Old Testament. Here it means, however, a portentous appearance, a prodigy, a remarkable occurrence. It is commonly joined in the New Testament with the word signs, "signs and wonders." (Matt. xxiv. 24. Mark xiii. 22. John iv. 48.) In these places it does not of necessity mean miracles, but unusual and remarkable appearances. Here it is fixed to mean great and striking changes in the sky, the sun, moon, &c. The Hebrew is, "I will give signs in the heaven, and upon the earth." Peter has quoted it according to the sense, and not according to the letter. The Septuagint is here a literal translation of the Hebrew; and this is one of the instances where the New Testament writers did not quote from either.

Much of the difficulty of interpreting these verses, consists in fixing the proper meaning to the expression "that great and notable day of the Lord." If it be limited to the day of Pentecost, it is certain that no such events occurred at that time. But there is, it is believed, no propriety in confining it to that time. The description here pertains to "the last days,” (ver. 17,) i. e. to the whole of that period of duration, however long, which was known by the prophets as through many centuries; and during that period the last times. That period might be extended all these events would take place. The day of himself in a peculiar manner: a day when he the Lord is the day when God shall manifest shall so strikingly be seen in his wonders and his judgments, that it may be called his day. Thus it is applied to the day of judgment, as will be the great attractive object, and will be the day of the Son of man; the day in which he signally glorified. (Luke xvii. 24. 1 Thess. v. 2. Phil. i. 6. 2 Pet. iii. 12.) If, as I suppose, that notable day of the Lord" here denotes that future time when God shall manifest himself in judgment, then we are not to suppose that Peter meant to say that these "wonders" should take place on the day of Pentecost, or had their fulfilment then, but would occur under that indefi

nite period called "the last days," the days of the Messiah, and before that period was closed by the great day of the Lord. The gift of tongues was a partial fulfilment of the general prophecy pertaining to those times. And as the prophecy was thus partially fulfilled, it was a pledge that it would be entirely; and thus there was laid a foundation for the necessity of repentance, and for calling on the Lord in order to be saved. Blood.-Blood is commonly used as an emblem of slaughter, or of battle. Fire.-Fire is also an image of war, or the conflagration of towns and dwellings in time of war. Vapour of smoke.— The word vapour, áruig, means commonly an exhalation from the earth, &c. easily moved from one place to another. Here it means (Heb. Joel) rising columns, or pillars of smoke; and is another image of the calamities of war, the smoke rising from burning towns. It has almost always been customary in war to burn the towns of an enemy, and to render him as helpless as possible. Hence the calamities denoted here are those represented by such scenes. To what particular scenes there is reference here, it may be impossible now. to say. It may be remarked, however, that scenes of this kind occurred before the destruction of Jerusalem, and there is a striking resemblance between the description in Joel, and that by which our Saviour foretells the destruction of Jerusalem. See Notes on Matt.

xxiv. 21-24.

VER. 20. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:

o Mark xiii. 24. 2 Pet. iii. 7, 10.

The sun shall be turned into darkness.-See Note, Matt. xxiv. 29. The same images used, here with reference to the sun and moon, are

used also there. They occur not unfrequently. (Mark xiii. 24. 2 Pet. iii. 7-10.) The shining of the sun is an emblem of prosperity; the withdrawing, or eclipse, or setting of the sun, is an emblem of calamity, and is often thus used in the Scriptures. (Isa. lx. 20. Jer. xv. 9. Ezek. xxxii. 7. Amos viii. 9. Rev. vi. 12; viii. 12; ix. 2; xvi. 8.) To say that the sun is darkened, or turned into darkness, is an image of calamity, and especially of the calamities of war, when the smoke of burning cities rises to heaven, and obscures his light. This is not, therefore, to be taken literally, nor does it afford any indication of what will be at the end of the world in regard to the sun. The moon into blood.-The word "blood" here means that obscure, sanguinary colour, which the moon has when the atmosphere is filled with smoke and vapour: and especially the lurid and alarming appearance which it assumes when smoke and flames are thrown up by earthquakes and fiery eruptions. (Rev. vi. 12.) "And I beheld when he had opened the sixth seal, and lo, there was a great earthquake, and the sun became black as sackcloth of hair, and the moon became as blood.” (Rev. viii. 8.) In this place it denotes great calamities. The figures used are indicative of wars, and conflagrations, and unusual prodigies of earthquakes. As these things are (Matt. xxiv.) applied to the destruction of Jerusalem; as they actually occurred previous to that event, (see Notes, Matt. xxiv. ;) it may be supposed that the prophecy in Joel had an immediate reference to that. The meaning of the quotation by Peter in this place, therefore, is, that what occurred on the day of Pentecost, was the beginning of the series of wonders that was to take place during the times of the Messiah. It is not intimated that those scenes were to close, or to be exhausted in that age. They may precede that great day of the Lord which is yet to come in view of the whole earth. That great and notable day of the Lord.This is called the great day of the Lord, because on that day he will be signally manifested, more impressively and strikingly than on other times. The word "notable," iπiçavn, means signal, illustrious, distinguished. In Joel the word is terrible, or fearful; a word applicable to days of calamity, and trial, and judgment. The Greek word here rendered notable, is also in the Septuagint frequently used to denote calamity, or times of judgment. (Deut. x. 21. 2 Sam. vii. 23.) This will apply to any day in which God signally manifests himself; but particularly to a day when he shall come forth to punish men, as at the destruction of Jerusalem, or at the day of judgment. The meaning is, that those wonders should take place before that distinguished day should arrive when God should come forth in judgment.

VER. 21. And it shall come to pass, that whoso ever shall call on the name of the Lord shall be saved.

Psa. lxxxvi. 5. Rom. x. 13. 1 Cor. i. 2. Heb. iv. 16. Whosoever shall call.-In the midst of these wonders and dangers, whosoever should call on the Lord should be delivered, (Joel.) The name

of the Lord is the same as the Lord himself. It is a Hebraism, signifying to call on the Lord. (Psa. Ixxix. 6. Zech. xiii. 9.) Shall be saved.In Hebrew, shall be delivered, i. e. from impending calamities. When they threaten, and God is coming forth to judge them, it shall be that those who are characterized as those who call on the Lord, shall be delivered. This is equally true at all times. It is remarkable that no Christians perished in the siege of Jerusalem. Though more than a million of Jews perished, yet the followers of Christ who were there, having been warned by him, when they saw the signs of the Romans approaching, withdrew to Alia, and were preserved. So it shall be in the day of judgment. All whose character it has been that they called on God, will then be saved. While the wicked shall then call on the rocks and the mountains to shelter them from the Lord, those who have invoked his favour and mercy shall then find deliverance. The use which Peter makes of this passage, is this: Calamities were about to come; the day of judgment was approaching; they were passing through the last days of the earth's history; and therefore it became them to call on the name of the Lord, and to ootain deliverance from the dangers which impended over the guilty. There can be little doubt that Peter intended to apply this to the Messiah, and that, by the name of the Lord, he meant the Lord Jesus. See 1 Cor. i. 2. Paul makes the same use of the passage, expressly applying it to the Lord Jesus Christ. (Rom. x. 13, 14.) In Joel, the word translated Lord is JEHOVAH, the incommunicable and peculiar name of God; and the use of the passage before us in the New Testament, shows how the apostles regarded the Lord Jesus Christ; and proves that they had no hesitation in applying to him names and attributes, which could belong to no one but God.

This verse teaches us, 1. That in prospect of the judgments of God which are to come, we should make preparation. We shall be called to pass through the closing scene of this earth; the time when the sun shall be turned into darkness, and the moon into blood, and when the great day of the Lord shall come. 2. It is easy to be saved. All that God requires of us, is to call upon him, to pray to him, to ask him, and he will answer and save. If men will not do so easy a thing as to call on God, and ask him for salvation, it is obviously proper that they should be | cast off. The terms of salvation could not be made plainer or easier. The offer is wide, free, universal, and there is no obstacle but what exists in the heart of the sinner. And from this part of Peter's vindication of the scene on the day of Pentecost, we may learn also, 1. That revivals of religion are to be expected as a part of the history of the Christian church. He speaks of God's pouring out his Spirit, &c., as what was to take place in the last days, i. e. in the indefinite and large tract of time which was to come under the administration of the Messiah. His remarks are by no means limited to the day of Pentecost: they are as applicable to future periods as to that time; and we are to expect it as a part of Christian history, that the Holy

C

Spirit will be sent down to awaken and convert men. 2. This will also vindicate revivals from all the charges which have ever been brought against them. All the objections of irregularity, extravagance, wildfire, enthusiasm, disorder, &c., which have been alleged against revivals in modern times, might have been brought with equal propriety against the scene on the day of Pentecost. Yet an apostle showed that that was in accordance with the predictions of the Old Testament, and was an undoubted work of the Holy Spirit. If that work could be vindicated, then modern revivals may be. If that was really liable to no objections on these accounts, then modern works of grace should not be objected to for the same things. And if that excited deep interest in the apostles; if they felt deep concern to vindicate it from the charge brought against it, then Christians, and Christian ministers, now should feel similar solicitude to defend revivals, and not be found among their revilers, their calumniators, or their foes. There will be enemies enough of the work of the Holy Spirit, without the aid of professed Christians; and that man possesses no enviable feelings or character, who is found with the enemies of God and his Christ, in opposing the mighty work of the Holy Spirit on the human heart.

VER. 22. Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:

T

Ye men of Israel.-Descendants of Israel, or Jacob, i. e. Jews. Peter proceeds now to the third part of his argument, to show that Jesus Christ had been raised up; and that the scene which had occurred was in accordance with his promise, was proof of his resurrection, and of his exaltation to be the Messiah; and that, therefore, they should repent for their great sin, in having put their own Messiah to death. A man approved of God.-A man who was shown or demonstrated to have the approbation of God, or to have been sent by him. By miracles, and wonders, and signs.-The first of these words properly means the displays of power which Jesus made; the second, the unusual or remarkable events which attended him; the third, the signs or proofs that he was from God. Together, they denote the array or series of remarkable works-raising the dead, healing the sick, &c., which showed that Jesus was sent from God. The proof which they furnished that he was from God, was this, that God would not confer such power on an impostor, and that therefore he was what he pretended to be. Which God did by him.-The Lord Jesus himself often traced his power to do these things to his commission from the Father; but he did it in such a way as to show that he was closely united to him. (John v. 19, 30.) Peter here says that God did these works by Jesus Christ, to show that Jesus was truly sent by him, and that therefore he had the seal and attestation of God. The same thing

In

Jesus himself said. John v. 36, 66 The work which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me." The great works which God hath wrought in creation, as well as in redemption, he is represented as having done by his Son. Heb. i. 2, "By whom also he made the worlds." (John i. 3. Col. i. 15-19.) the midst of you.-In your own land. It is also probable that many of the persons present had been witnesses of his miracles. As ye yourselves also know.-They knew it either by having witnessed them, or by the evidence which every where abounded of the truth that he had wrought them. The Jews, even in the time of Christ, did not dare to call his miracles in question. (John xv. 24.) While they admitted the miracle, they attempted to trace it to the influence of Beelzebub. (Matt. ix. 34. Mark iii. 22.) decided and numerous were the miracles of Jesus, that Peter here appeals to them as having been known by the Jews themselves to have been performed, and with a confidence that even they could not deny it. On this he proceeds to

So

rear his argument for the truth of his Messiahship. VER. 23. Him, being delivered by the deter

minate counsel and foreknowledge of God, yet have taken, and" by wicked hands have crucified and slain :

s Luke xxii. 22; xxiv. 44. Chap. iii. 18.
t Chap. v. 30. u Matt. xxvii.

Him, being delivered, Ekdorov.-This word, "delivered," is used commonly of those who are surrendered or delivered into the hands of enemies or adversaries. It means that Jesus was surrendered, or given up to his enemies, by those who should have been his protectors. Thus he was delivered to the chief priests. (Mark x. 33.) Pilate released Barabbas, and delivered Jesus to their will, (Mark xv. 15. Luke xxiii. 25;) he was delivered unto the Gentiles, (Luke xviii. 32;) the chief priests delivered him to Pilate, (Matt. xxvii. 2;) and Pilate delivered him to be crucified. (Matt. xxvii. 26. John xix. 16.) In this manner was the death of Jesus accomplished, by being surrendered from one tribunal to another, and one demand of his countrymen to another, until they succeeded in procuring his death. It may also be implied here that he was given or surrendered by God to the hands of men. Thus he is represented to have been given by God. (John iii. 16. 1 John iv. 9, 10.) The Syriac translates this, "Him, who was destined to this by the foreknowledge and will of God, you delivered into the hands of wicked men," &c. The Arabic, "Him, delivered to you by the hands of the wicked, you received, and after you had mocked him, you slew him." By the determinate counsel.-The word translated "determinate," ry pioμévy, means, properly, that which is defined, marked out, or bounded; as, to mark out or define the boundary of a field, &c. See Rom. i. 1, 4. In Acts x. 42, it is translated "ordained" of God; denoting his purpose that it should be so, i. e. that Jesus should be the Judge of quick and dead. Luke xxii. 22, "The Son of

man goeth as it is determined of him," i. e. as God has purposed or determined beforehand that he should go. Acts xi. 29, "The disciples... determined to send relief unto the brethren which dwelt in Judea," i. e. they resolved or purposed beforehand to do it. Acts xvii. 26, God...hath determined the times before appointed and fixed," &c. In all these places there is the idea of a purpose, or intention, or plan implying intention, and marking out or fixing the boundaries to some future action or event. The word implies that the death of Jesus was resolved on by God before it took place. And this truth is established by all the predictions made in the Old Testament, and by the Saviour himself. God was not compelled to give up his Son. There was no claim on him for it. And he had a right, therefore, to determine when and how it should be done. The fact, moreover, that this was predicted, shows that it was fixed or resolved on. No event can be foretold, evidently, unless it be certain that it will take place. The event, therefore, must in some way be fixed or resolved on beforehand. Counsel, Bovλy.—This word properly denotes purpose, decree, will. It expresses the act of the mind in willing, or the purpose or design which is formed. Here it means the purpose or will of God; it was his plan or decree that Jesus should be delivered. Acts iv. 28, "For to do whatsoever thy hand and thy counsel (ý Bovλý σov) determined before to be done." Eph. i. 11, "Who worketh all things after the counsel of his own will." Heb. vi. 17, "God, willing...to show...the immutability of his counsel." See Acts xx. 27. 1 Cor.

iv. 5.

naked decree. cording to his foresight of what would be the best time, and place, and manner of its being done. It was not the result merely of will; it was will directed by a wise foreknowledge of what would be best. And this is the case with all the decrees of God. It follows, from this, that the conduct of the Jews was foreknown. God was not disappointed in anything respecting their treatment of his Son. Nor will he be disappointed in any of the doings of men. Notwithstanding the wickedness of the world, his counsel shall stand, and he will do all his pleasure. (Isa. xlvi. 10.) Ye have taken.-See Matt. xxvi. 57. Ye Jews have taken. It is possible that some were present on this occasion who had been personally concerned in taking Jerusalem; and many who had joined in the cry, "Crucify him." (Luke xxiii. 18-21.) It was, at any rate, the act of the Jewish people by which this had been done. This was a striking instance of the fidelity of that preaching which says, as Nathan did to David, "Thou art the man!" Peter, once so timid that he denied his Lord, now charged this atrocious crime on his countrymen, regardless of their anger and his own danger. He did not deal in general accusations, but brought the charges home, and declared that they were the men who had been concerned in this amazing crime. No preaching can be successful that does not charge on men their personal guilt; and that does not fearlessly proclaim their ruin and danger. With wicked hands.-Greek, "through or by the hands of the lawless, or wicked." This refers, doubtless, to Pilate and the Roman soldiers, through whose instrumentality this had been done. The reasons for supposing that this is the true interpretation of the passage, are these-(1.) The Jews had not the power of inflicting death themselves. (2.) The term used here, wicked, ávóμwv, is not applicable to the Jews, but to the Romans. It properly means lawless, or those who had not the law, and is often applied to the heathen. (Rom. ii. 12. 14. 1 Cor. ix. 21.) (3.) The punishment which was inflicted was a Roman punishment. (4.) It was a matter of fact, that the Jews, though they had condemned him, yet had not put him to death themselves, but had demanded it of the Romans. But though they had employed the Romans to do it, still they were the prime movers in the deed; they had plotted, and compassed, and demanded his death; and they were therefore not the less guilty. The maxim of the common law. and of common sense, is, "he who does a deed by the instrumentality of another, is responsible for it." It was from no merit of the Jews that they had not put him to death themselves. It was simply because the power was taken away from them. Have crucified.-Greek, "having affixed him to the cross, ye have put him to death." Peter here charges the crime fully on them. Their guilt was not diminished because they had employed others to do it. From this we may remark, (1.) That this was one of the most amazing and awful crimes that could be charged on any men. It was malice, and treason, and hatred, and murder combined. Nor was it any common murder. It was their own Messiah

It implies that God did it ac